In the prophetic history of the first Woe, the leader who followed Mohammed was Abu Bakr Abdullah ibn Abi Quhafa, father-in-law of Mohammed. We will refer to him as Abubakar. Both he and Mohammed are referenced in the first four verses. Abubakar was the first Islamic ruler after Mohammed, and history records a command that he gave to his soldiers, that is represented in verse four of Revelation chapter nine. The command represents the sealing process that began at the arrival of the third woe, which was also the Seventh Trumpet, which was also the arrival of the third angel.
Taariikhda nebinnimada ee hoogga kowaad, hoggaamiyihii raacay Mohammed wuxuu ahaa Abu Bakr Abdullah ibn Abi Quhafa, oo ahaa sodoggii Mohammed. Waxaannu isaga ugu yeedhi doonnaa Abubakar. Isaga iyo Mohammed labadaba waxaa lagu xusay afarta aayadood ee ugu horreeya. Abubakar wuxuu ahaa taliyihii ugu horreeyey ee Islaamiga ah ka dib Mohammed, taariikhduna waxay diiwaangelisay amar uu siiyey askartiisa, kaas oo lagu matalay aayadda afraad ee Muujintii cutubka sagaalaad. Amarkaasu wuxuu metelaa habraaca shaabadaynta ee bilaabmay imaatinkii hoogga saddexaad, kaas oo sidoo kale ahaa Buunkii Toddobaad, kaas oo sidoo kale ahaa imaatinkii malaa’igta saddexaad.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Markaasaa malaa’igtii shanaad ayaa buunkii afuufay, oo waxaan arkay xiddig samada ka soo dhacday oo dhulka timid; waxaana isaga la siiyey furihii yamayska aan gunta lahayn. Oo isna wuxuu furay yamayskii aan gunta lahayn; waxaana yamayskii ka kacay qiiq sidii qiiqa foornada weyn; qorraxdii iyo hawadiina waxaa madoobaaday qiiqii yamayska aawadiis. Qiiqii dhexdiisana waxaa ka soo baxay ayaxyo dhulka ku soo degay; waxaana iyaga la siiyey awood, sida dabaqalloocyada dhulku ay awood u leeyihiin. Oo waxaa lagu amray inaanay waxyeellayn cawska dhulka, ama wax kasta oo cagaaran, ama geedna toona; laakiinse inay waxyeelleeyaan dadkaas oo keliya ee aan lahayn shaabadda Ilaah oo ku taal foodahooda. Muujintii 9:1–4.
The “star” that fell from heaven was Mohammed, who began his ministry in the year 606. Mohammed was given a “key” that was to “open” the “bottomless pit” allowing “smoke” to darken the “sun and the air,” and brought forth “locusts” who were given “power” as the power of “scorpions.” The key was a military battle that produced weakness in the Roman’s military strength, thus allowing the rise of the warfare of Islam. The bottomless pit is a symbol of Arabia, the birthplace of Islam, and the smoke represented the false religion of Islam that was to spread across the earth and take possession of the same geography that would be swarmed by the swarms of locusts that sweep across northern Africa, southern Europe and Arabia. The locusts are a symbol of Islam, and power prophetically represents military power. Their power was to be as scorpions, which strike unexpectedly. Uriah Smith states:
“Xiddigtii” samada ka soo dhacday waxay ahayd Maxamed, kaas oo bilaabay adeeggiisii sannadkii 606. Maxamed waxaa la siiyey “fure” lagu “furo” “bohol aan gun lahayn,” taas oo u oggolaanaysa “qiiq” inuu madoobeeyo “qorraxda iyo hawada,” kana soo saaray “ayax” la siiyey “awood” la mid ah awoodda “dabaqalloocyo.” Furuhu wuxuu ahaa dagaal ciidan oo sababay daciifnimo ku timaadda xoogga ciidan ee Roomaanka, sidaas darteedna suurageliyey kor u kaca dagaallada Islaamka. Bohosha aan gunta lahayn waa astaan u taagan Carabiya, oo ah goobtii Islaamku ku dhashay, qiiquna wuxuu matalayey diinta beenta ah ee Islaamka oo ku fidi lahayd dhulka oo la wareegi lahayd isla juqraafigii ay ku habsadeen raxan-raxanta ayaxa ee ku fida waqooyiga Afrika, koonfurta Yurub, iyo Carabiya. Ayaxu waa astaan u taagan Islaamka, awoodduna si nebiyaysan waxay u taagan tahay awood ciidan. Awooddoodu waxay ahaan lahayd sida tan dabaqalloocyada, kuwaas oo si lama filaan ah wax u qaniina. Uriah Smith wuxuu leeyahay:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Xiddig samada ka soo dhacday dhulka; waxaana isaga la siiyey furihii yamayska aan gunta lahayn.
“While the Persian monarch contemplated the wonders of his art and power, he received an epistle from an obscure citizen of Mecca, inviting him to acknowledge Mohammed as the apostle of God. He rejected the invitation, and tore the epistle. ‘It is thus,’ exclaimed the Arabian prophet, ‘that God will tear the kingdom, and reject the supplication of Chosroes.’ Placed on the verge of these two empires of the East, Mohammed observed with secret joy the progress of mutual destruction; and in the midst of the Persian triumphs he ventured to foretell, that, before many years should elapse, victory would again return to the banners of the Romans. ‘At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment since the first twelve years of Heraclius announced the approaching dissolution of the empire.’. ..
“Intii uu boqorkii Faaris ka fiirsanayey yaababka farshaxankiisa iyo awooddiisa, waxa uu helay warqad ka timid muwaaddin aan la aqoon oo reer Maka ah, taas oo ugu yeedhayay inuu qirto Maxamed inuu yahay rasuulka Ilaah. Wuxuu diiday martiqaadkii, wuuna jeexjeexay warqaddii. ‘Sidan ayay tahay,’ ayuu qayliyey nebiga Carbeed, ‘in Ilaah boqortooyada u jeexjeexi doono, oo uu diidmada baryada Khosroes ku muujin doono.’ Isaga oo la dhigay qarka labadan boqortooyo ee Bariga, Maxamed wuxuu si qarsoon ugu farxay horusocodka halligaadda isdaba-joogga ah ee ay isu geysanayeen; oo dhexda guulihii Faaris ayuu ku dhiirraday inuu sii sheego in, ka hor intaan sannado badan dhammaan, guushu mar kale ugu soo noqon doonto calamada Roomaanka. ‘Waqtigii la sheegayo in waxsii sheegiddan la bixiyey, ma jirin wax sii sheegid ah oo ka fog rumoobiddeeda, maaddaama laba iyo tobankii sannadood ee ugu horreeyey ee Heraclius ay shaaciyeen burburka soo dhow ee boqortooyada.’...”
“Chosroes subjugated the Roman possession [in] Asia and Africa. And ‘the Roman empire,’ at that period, ‘was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Africa, and some maritime cities, from Tyre to Trebizond, of the Asiatic coast. The experience of six years at length persuaded the Persian monarch to renounce the conquest of Constantinople, and to specify the annual tribute of the ransom of the Roman empire,—a thousand talents of gold, a thousand talents of silver, a thousand silk robes, a thousand horses, and a thousand virgins. Heraclius subscribed to these ignominious terms. But the time and space which he obtained to collect those treasures from the poverty of the East were industriously employed in the preparation of a bold and desperate attack.’
“Chosroes wuxuu hoos geeyey hantidii Roomaanka ee Aasiya iyo Afrika. Oo ‘boqortooyadii Roomaanka,’ xilligaas, ‘waxay ku koobnayd derbiyada Constantinople, iyadoo leh hadhaagii Giriigga, Talyaaniga, iyo Afrika, iyo magaalooyin badeed qaarkood oo ku yaallay xeebta Aasiya, laga bilaabo Tyre ilaa Trebizond. Khibraddii lix sannadood ayaa ugu dambayntii ku qancisay boqorkii Faaris inuu ka tanaasulo qabsashadii Constantinople, oo uu cayimo canshuurta sannadlaha ah ee madaxfurashada boqortooyada Roomaanka,—kun talanti oo dahab ah, kun talanti oo lacag ah, kun khamiis oo xariir ah, kun faras, iyo kun gabdhood oo bikrado ah. Heraclius wuxuu oggolaaday shuruudahan dulliga leh. Laakiin waqtigii iyo fursaddii uu helay si uu khasnadahaas uga soo ururiyo saboolnimada Bariga waxaa si hawlkarnimo leh loogu adeegsaday diyaarinta weerar geesinimo leh oo quus ah.’”
“The king of Persia despised the obscure Saracen, and derided the message of the pretended prophet of Mecca. Even the overthrow of the Roman empire would not have opened a door for Mohammedanism, or for the progress of the Saracenic armed propagators of an imposture, though the monarch of the Persians and chagan of the Avars (the successor of Attila) had divided between them the remains of the kingdoms of the Caesars. Chosroes himself fell. The Persian and Roman monarchies exhausted each other’s strength. And before a sword was put into the hands of the false prophet, it was smitten from the hands of those who would have checked his career and crushed his power.
“Boqorkii Faaris wuxuu quudhsaday Sarasiinkii aan la aqoon, wuxuuna ku jeesjeesay farriintii nebiga la sheegtay ee Maka. Xataa afgembigii boqortooyada Rooma ma furi lahayn albaab u sahla Muxammadiyadda, ama horusocodka Sarasiiniyiintii hubaysnaa ee faafinayey khiyaano, in kastoo boqorkii Faaris iyo khaaqaankii Avariyiinta (kii beddelay Attila) ay dhexdooda u qaybsadeen hadhaagii boqortooyooyinkii Qaysarrada. Khosrow qudhiisu wuu dhacay. Boqortooyooyinkii Faaris iyo Rooma waxay daaliyeen xoogga midba midka kale. Oo ka hor intaan seef gacanta loo gelin nebiga beenta ah, waxaa laga dhuftay gacmihii kuwii joojin lahaa socdaalkiisa oo burburin lahaa awooddiisa.”
“‘Since the days of Scipio and Hannibal, no bolder enterprise has been attempted than that which Heraclius achieved for the deliverance of the empire. He explored his perilous way through the Black Sea and the mountains of Armenia, penetrated into the heart of Persia, and recalled the armies of the great king to the defense of their bleeding country.’
“‘Tan iyo waayihii Scipio iyo Hannibal, weli lama isku dayin hawl ka geesisan tii Heraclius ku guulaystay si uu boqortooyada u samatabbixiyo. Wuxuu maray jidkiisii halista badnaa ee dhex marayay Badda Madow iyo buuraha Armenia, wuxuu gudaha u galay wadnaha Faaris, wuxuuna dib ugu yeedhay ciidammadii boqorka weynaa si ay u difaacaan dalkoodii dhiigga qubanayay.’”
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors, concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.’
“Dagaalkii Nineweh, oo si kulul loo galay tan iyo waaberigii ilaa saacaddii kow iyo tobnaad, siddeed iyo labaatan calan, marka laga reebo kuwii laga yaabo inay jabeen ama jeexmeen, ayaa laga qabsaday Faarisiyiintii; qaybtii ugu badnayd ee ciidankoodana waa la laayay, kuwii guulaystayna, iyagoo qarinaya khasaarihooda, habeenkii waxay ku hoydeen goobta dagaalka. Magaalooyinkii iyo qasriyadii Ashuurna markii ugu horraysay ayaa loo furay Roomaankii.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Boqorkii Roomaanku kuma xoogaysan qabsashooyinkii uu gaadhay; isla markaasna, iyo isla habkaas, waxaa jid loo sii diyaariyey dadweynihii faraha badnaa ee Sarakiinta ahaa ee Carabiya ka yimid, sida ayaxa isla gobolkaas ka soo baxa, kuwaas oo intay socdaalkooda ku faafinayeen caqiidada mugdiga iyo marin-habaabinta leh ee Maxammednimada, si dhakhso leh ugu fiday labada boqortooyo ee Faaris iyo Rooma.”
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Tusaale ka sii dhammaystiran oo xaqiiqadan muujinaya lama jeclaan kari lahaa sida kan ay bixiyeen ereyadii gabagabada cutubka ee Gibbon, kuwaas oo laga soo qaatay xigashooyinkii hore. ‘In kasta oo ciidan guulwade ah lagu diyaariyey calanka Heraclius hoostiisa, haddana dadaalkaas aan dabiiciga ahayn wuxuu u muuqday inuu xooggooda daaliyey halkii uu ka tababari lahaa. Intii boqorku ku guulaysanayey Constantinople ama Jerusalem, magaalo aan caan ahayn oo ku taallay xuduudaha Suuriya ayaa waxaa bililiqaystay Saracens, waxayna googooyeen qaar ka mid ah ciidamadii u soo dhaqaaqay gurmadkeeda,—arrin caadi ah oo aan weynayn bay ahaan lahayd, haddaanay ahayn hordhacii kacaan weyn. Tuugadan waxay ahaayeen rasuulladii Mohammed; geesinnimadoodii waallida lahayd waxay ka soo baxday lamadegaanka; siddeeddii sannadood ee ugu dambaysay xukunkiisana, Heraclius wuxuu Carabta ku waayey isla gobolladii uu ka soo badbaadiyey Faarisiyiinta.”
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘’The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’
“‘Ruuxa khiyaanada iyo xamaasadda, oo hoygeedu aanu samada ku jirin,’ ayaa dhulka lagu sii daayay. Bohosha aan gunta lahayn waxay u baahnayd oo keliya fure lagu furo, furahaasna wuxuu ahaa dhiciddii Chosroes. Isagu si quudhsasho leh ayuu u jeexjeexay warqaddii muwaadin aan caan ahayn oo reer Mecca ah. Laakiin markii uu ka soo dhacay ‘ololkiisii ammaanta’ oo uu ku dhacay ‘munaaraddii gudcurka’ oo aan ilna geli karin, magaca Chosroes si lama filaan ah ayuu u galay illoobid marka la barbar dhigo kan Mohammed; bisha nuskeeduna waxay u muuqatay inay sugayso oo keliya soo bixitaankeeda ilaa xiddigtu dhacdo. Chosroes, ka dib jabkiisii buuxa iyo lumintii boqortooyadiisa, waxaa la dilay sannadkii 628; sannadka 629-na waxaa lagu calaamadeeyay ‘qabsashadii Carabiya,’ iyo ‘dagaalkii ugu horreeyay ee Muslimiintu la galeen boqortooyada Roomaanka.’ ‘Markaasaa malaa’igtii shanaad buunkii dhawaaqday, oo waxaan arkay xiddig samada ka soo dhacday oo dhulka ku dhacday; waxaana la siiyey furihii bohosha aan gunta lahayn. Markaasuu furay bohoshii aan gunta lahayn.’ Wuxuu ku dhacay dhulka. Markii xoogii boqortooyada Roomaanku daalay, oo boqorkii weynaa ee Barigu meyd ku yaallay munaaraddiisii gudcurka, bililiqaysigii magaalo aan caan ahayn oo ku taal xuduudaha Suuriya wuxuu ahaa ‘hordhacii kacaan weyn.’ ‘’Tuugadii waxay ahaayeen rasuulladii Mohammed, geesinimadoodii waalnaydna waxay ka soo burqatay lamadegaanka.’”
“The Bottomless Pit.—The meaning of this term may be learned from the Greek , which is defined ‘deep, bottomless, profound,’ and may refer to any waste, desolate, and uncultivated place. It is applied to the earth in its original state of chaos. Gen.1:2. In this instance it may appropriately refer to the unknown wastes of the Arabian desert, from the borders of which issued the hordes of Saracens like swarms of locusts. And the fall of Chosroes, the Persian king, may well be represented as the opening of the bottomless pit, inasmuch as it prepared the way for the followers of Mohammed to issue from their obscure country, and propagate their delusive doctrines with fire and sword, till they had spread their darkness over all the Eastern empire.” Uriah Smith, Daniel and Revelation, 495–498.
“Godka Aan Gunta Lahayn.—Macnaha eraygan waxaa laga baran karaa afka Giriigga, halkaas oo lagu qeexay ‘qoto dheer, aan gun lahayn, mool dheer,’ waxaana uu tilmaami karaa meel kasta oo cidlo ah, baabba’day, oo aan la beerin. Waxaa lagu dabaqaa dhulka sidii uu ahaa xaaladdiisii asalka ahayd ee fowdada. Bilowgii 1:2. Xaaladdan, si habboon ayuu u tilmaami karaa bannaanada aan la aqoon ee lamadegaanka Carabta, kuwaas oo xuduudahooda ay ka soo baxeen guutooyinkii Saraasiinta sida raxan ayax ah. Oo dhicitaankii Chosroes, boqorkii Faaris, si wanaagsan ayaa loogu matali karaa furitaanka godka aan gunta lahayn, maadaama uu u sii diyaariyey jidkii kuwa raacsan Maxamed si ay uga soo baxaan dalkoodii dahsoonaa, oo ay ugu faafiyaan caqiidooyinkooda dhalanteedka ah dab iyo seef, ilaa ay mugdigooda ku fidiyeen dhammaan boqortooyadii Bari.” Uriah Smith, Daniel and Revelation, 495–498.
The first woe, which is the fifth trumpet identifies the beginning of the warfare of Islam against Rome, and it identifies a battle between Rome and Persia where Rome prevailed, but in doing so expended its military strength to the extent that it could not prevent the rise of the Islamic power. The prophetic characteristics of the first woe and the second woe, identify the prophetic characteristics of the third woe, and it is important to recognize the first two woes as symbols of the history of the third woe, for that history represents the period of the sealing of the one hundred and forty-four thousand, which began on September 11, 2001. After the prophetic history represented by Mohammed in the first three verses, verse four introduces Abubakar, the first leader after Mohammed.
Aafo ugu horreeya, oo ah buunka shanaad, wuxuu tilmaamayaa bilowga dagaalkii Islaamku kula kacay Rooma, wuxuuna tilmaamayaa dagaal dhex maray Rooma iyo Faaris kaas oo Rooma ku adkaatay; hase ahaatee, intay sidaas yeelaysay ayay awooddeedii ciidan ku bixisay heer aanay ka hor istaagi karin soo bixitaankii quwadda Islaamka. Astaamaha nebiyadeed ee aafo ugu horraysa iyo aafo labaad waxay tilmaamayaan astaamaha nebiyadeed ee aafo saddexaad, waxaana muhiim ah in labada aafo ee ugu horreeya loo garto inay yihiin calaamado u taagan taariikhda aafo saddexaad; waayo taariikhdaasu waxay metelaysaa muddada shaabadaynta boqol iyo afartan iyo afarta kun, taas oo bilaabatay Sebtembar 11, 2001. Ka dib taariikhda nebiyadeed ee uu Maxamed metelayo saddexda aayadood ee ugu horreeya, aayadda afraad waxay soo bandhigaysaa Abubakar, hoggaamiyihii ugu horreeyey ee Maxamed ka dambeeyey.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Waxaana lagu amray inaanay waxyeellayn cawska dhulka, iyo shay cagaaran midna, iyo geedna toona; laakiin keliya dadka aan lahayn shaabadda Ilaah ee fooddooda ku taal. Muujintii 9:4.
The command of Abubakar instructed the Islamic warriors to make a distinction between two types of worshippers that existed in the Roman territories at that time. One class was the Catholics, who had some religious orders that shaved the back of their heads (the tonsure), and observed the worship of Sunday. The other class were seventh-day Sabbath keepers, and the Sabbath is the seal of God.
Amarkii Abubakar wuxuu faray dagaalyahannadii Islaamka inay kala saaraan laba nooc oo caabudayaal ah oo wakhtigaas ka jiray dhulalkii Roomaanka. Qayb ka mid ahi waxay ahaayeen Katooligga, kuwaas oo lahaa amarro diineed qaarkood oo xiiri jiray gadaasha madaxyadooda (tonsure), isla markaana ilaalin jiray cibaadada Axadda. Qaybta kalena waxay ahaayeen ilaaliyayaasha Sabtida maalinta toddobaad, Sabtiduna waa shaabaddii Ilaah.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:—
“Geeridii Maxamed dabadeed, waxa hoggaanka ku xigay Abubakar, A.D. 632, kaas oo, isla markii uu si buuxda u adkeeyey awooddiisa iyo dowladdiisa, warqad wareegto ah u diray qabaa’ilkii Carabta, taas oo tan soo socotaa ay ka tahay qayb laga soo qaatay:—
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’
“‘Markaad dagaallamaysaan dagaallada Rabbiga, isu muujiya sida rag, idinkoon dhabarka jeedin; hase ahaatee yuusan guushiinnu ku wasakhoobin dhiigga haweenka iyo carruurta. Ha baabbi’ina geedaha timirta, hana gubina beeraha hadhuudhka. Ha gooynina geedaha midhaha leh, hana u geysanina waxyeello xoolaha, kuwa aad qashaan si aad u cuntaan mooyaane. Markaad samaysaan axdi ama qodob heshiis ah, ku nagaada, oo noqda kuwo ka run sheega eraygiinna. Intaad socotaanna, waxaad heli doontaan dad diineed oo ku go’doonsan monasteriyo, kuwaas oo u qasdiyey inay sidaas ugu adeegaan Ilaah; iska daaya iyaga, hana dilina, hana baabbi’inina monasteriyadooda. Oo waxaad heli doontaan nooc kale oo dad ah oo ka tirsan sunagogga Shayddaanka, kuwaas oo leh madax la xiiray; hubiya inaad kala jeexdaan qolofohooda, hana siina wax naxariis ah ilaa ay ama Muslimiin noqdaan ama ay bixiyaan jizyo.’”
“It is not said in prophecy or in history that the more humane injunctions were as scrupulously obeyed as the ferocious mandate; but it was so commanded them. And the preceding are the only instructions recorded by Gibbon, as given by Abubekr to the chiefs whose duty it was to issue the commands to all the Saracen hosts. The commands are alike discriminating with the prediction, as if the caliph himself had been acting in known as well as direct obedience to a higher mandate than that of mortal man; and in the very act of going forth to fight against the religion of Jesus, and to propagate Mohammedanism in its stead, he repeated the words which it was foretold in the Revelation of Jesus Christ that he would say.
“Laguma sheegin wax sii sheegidda ama taariikhda in amarradii naxariista badnaa loo addeecay si la mid ah sida amarkii arxan-darrada lahaa si taxaddar leh loogu hoggaansamay; hase yeeshee sidaas ayaa iyaga lagu amray. Kuwii ka horreeyeyna waa tilmaamaha keliya ee Gibbon diiwaangeliyey in Abubekr siiyey madaxda ay waajibkoodu ahaa inay amarrada gaadhsiiyaan dhammaan ciidammada Saraceniinta. Amarradu si la mid ah bay ula kala soocan yihiin wax sii sheegidda, sidii iyadoo khaliifku qudhiisu ku dhaqmayey addeecid la yaqaan oo toos ah amar ka sarreeya kan banii-aadamka dhimanaya; oo falka qudhiisa ee uu u baxay inuu kula diriro diinta Ciise, oo uu ku faafiyo Mohammedanism meesheedii, ayuu ku celceliyey erayadii lagu sii sheegay Muujintii Ciise Masiix in uu odhan doono.
“The Seal of God in Their Foreheads.—In remarks upon chapter 7:1–3, we have shown that the seal of God is the Sabbath of the fourth commandment; and history is not silent upon the fact that there have been observers of the true Sabbath all through the present dispensation. But the question has here arisen with many, who were those men who at this time had the seal of God in their foreheads, and who thereby became exempt from Mohammedan oppression? Let the reader bear in mind the fact, already alluded to, that there have been those all through this dispensation who have had the seal of God in their foreheads, or have been intelligent observers of the true Sabbath; and let them consider further that what the prophecy asserts is that the attacks of this desolating Turkish power are not directed against them, but against another class. The subject is thus freed from all difficulty; for this is all that the prophecy really asserts. Only one class of persons is directly brought to view in the text; namely, those who have not the seal of God in their foreheads; and the preservation of those who have the seal of God is brought in only by implication. Accordingly, we do not learn from history that any of these were involved in any of the calamities inflicted by the Saracens upon the objects of their hate. They were commissioned against another class of men. And the destruction to come upon this class of men is not put in contrast with the preservation of other men, but only with that of the fruits and verdure of the earth; thus, Hurt not the grass, trees, nor any green thing, but only a certain class of men. And in fulfilment, we have the strange spectacle of an army of invaders sparing those things which such armies usually destroy, namely, the face and productions of nature; and, in pursuance of their permission to hurt those men who had not the seal of God in their foreheads, cleaving the skulls of a class of religionists with shaven crowns, who belonged to the synagogue of Satan.
“Shaabaddii Ilaah ee Fooddooda ku taal.—Faallooyinkii ku saabsanaa cutubka 7:1–3, waxaannu ku muujinnay in shaabaddii Ilaah ay tahay Sabtida amarka afraad; taariikhduna kama aamusto xaqiiqada ah in ay jireen kuwo dhawri jiray Sabtida runta ah muddada xilligaan oo dhan. Habase yeeshee, su’aashu halkan waxay ku soo baxday dad badan, kuwaas oo is weyddiinaya: waa ayo nimankii wakhtigaas shaabaddii Ilaah fooddooda ku lahayd, oo sidaas darteed uga badbaaday dulmiggii Muxammadiyiinta? Akhristuhu ha maanka ku hayo xaqiiqada, hore loo tilmaamay, oo ah in muddada xilligaan oo dhan ay jireen kuwo shaabaddii Ilaah fooddooda ku lahayd, ama si garasho leh u dhawri jiray Sabtida runta ah; ha sii tixgeliyana in waxa wax sii sheegiddu caddaynayso ay tahay in weerarrada awooddan Turkiga ah ee baabi’inta wada aysan iyaga ku jeedsanayn, balse ay ku jeedaan koox kale. Sidaas awgeed, mawduucu wuu ka xoroobayaa dhib kasta; waayo, tani waa waxa keliya ee wax sii sheegiddu dhab ahaan caddaynayso. Hal koox oo keliya oo dad ah ayaa si toos ah qoraalka loogu soo bandhigay; kuwaas oo ah, kuwa aan shaabaddii Ilaah fooddooda ku lahayn; badbaadinta kuwa shaabadda Ilaah lehna waxa lagu keenay oo keliya si dadban. Sidaas daraaddeed, taariikhda kama baranno in midkoodna ku lug lahaa wax ka mid ah belaayooyinkii ay Sarasiintu ku rideen kuwii ay necebaayeen. Iyagu waxaa loo idmaday koox kale oo dad ah. Burburka ku iman doona kooxdan dadkana lama barbar dhigin badbaadinta dad kale, balse waxa keliya ee la barbar dhigay waa tan midhaha iyo cagaarshowga dhulka; sidaas darteed, Ha yeelina cawska, geedaha, ama wax kasta oo cagaar ah, laakiin yeela oo keliya koox dad ah oo gaar ah. Fulitaankiisana, waxa aynu ku aragnaa muuqaal la yaab leh oo ah ciidan duullaan ku yimid oo u tudhaya waxyaalaha ay caadi ahaan ciidammada noocaas ahi burburiyaan, kuwaas oo ah oogada iyo wax-soo-saarka dabiicadda; isla markaana, iyagoo fulinaya oggolaanshahoodii ahaa in ay yeelaan nimanka aan shaabaddii Ilaah fooddooda ku lahayn, kala jeexaya madaxyada koox diimeed leh taajaj la xiiray, oo ka tirsanaa sunagogga Shayddaanka.”
“These were doubtless a class of monks, or some other division of the Roman Catholic Church. Against these the arms of the Mohammedans were directed. And it seems to us that there is a peculiar fitness, if not design, in describing them as those who had not the seal of God in their foreheads; inasmuch as that is the very church which has robbed the law of God of its seal, by tearing away the true Sabbath, and erecting a counterfeit in its place. And we do not understand, either from the prophecy or from history, that those persons whom Abubekr charged his followers not to molest were in possession of the seal of God, or necessarily constituted the people of God. Who they were, and for what reason they were spared, the meager testimony of Gibbon does not inform us, and we have no other means of knowing; but we have every reason to believe that none of these who had the seal of God were molested, while another class, who emphatically had it not, were put to the sword; and thus the specifications of the prophecy are amply met.” Uriah Smith, Daniel and Revelation, 500–502.
“Kuwanu shaki la’aan ma ahayn dabaqad suufiyiin ah, ama qayb kale oo ka mid ah Kaniisadda Kaatooligga Roomaanka. Kuwaas ayay hubka Muslimiintu ku jeedeen. Waxaana noola muuqata in ay jirto ku-habboonaansho gaar ah, haddii aanay xataa ahayn ujeeddo si ula kac ah loo sameeyey, in lagu tilmaamo kuwo aan shaabadda Ilaah fooddooda ku lahayn; mar haddii taasu tahay isla kaniisaddii ka qaaday sharciga Ilaah shaabaddiisii, iyadoo tirtirtay Sabtidii runta ahayd, oo meesheedii ka dhistay mid been-abuur ah. Mana fahmayno, midna wax sii sheegidda iyo taariikhdaba, in dadkaas uu Abubakar ku amray kuwii raacsanaa inaanay dhibin ay haysteen shaabadda Ilaah, ama ay khasab ahaan ka koobnaayeen dadka Ilaah. Cidda ay ahaayeen, iyo sababta loo badbaadiyey, markhaatiga kooban ee Gibbon nooma sheego, mana hayno hab kale oo aynu ku ogaanno; hase ahaatee, waxaan haysannaa sabab kasta oo aynu ku rumaysanno in aan midkoodna kuwaas shaabadda Ilaah lahaa aan la dhibin, halka dabaqad kale, oo si cad aan u lahayn, seefta lagu laayey; sidaas darteedna faahfaahinta wax sii sheegiddu si buuxda ayay u rumoobaysaa.” Uriah Smith, Daniel and Revelation, 500–502.
Abubakar consolidated Mohammed’s followers into a Caliphate after Mohammed’s death, so even though they are two different historical figures, taken together they represent the beginning of the testimony of Islam of the first woe, and the historical figure who marks the history of the first woe is Mohammed.
Abubakar wuxuu xoojiyey oo mideeyey raacayaashii Mohammed Khilaafad ahaan ka dib geeridii Mohammed; sidaas darteed, inkasta oo ay yihiin laba shakhsi oo taariikheed oo kala duwan, marka la isku wada qaato waxay metelaan bilowgii markhaatiga Islaamka ee hoogga koowaad, shakhsi taariikheedka calaamadeeya taariikhda hoogga koowaadna waa Mohammed.
In the beginning history of the second woe, Mohammed II conquered Constantinople in 1453. In 1449, four angels, representing Islam were loosed. The beginning and ending of the first woe, is marked by a Mohammed, the first and second respectively. Prophetically the beginning and ending of the history of the first woe, bears the signature of Alpha and Omega.
Bilowgii taariikhda hoogga labaad, Maxamed II wuxuu qabsaday Constantinople sannadkii 1453. Sannadkii 1449, afar malaa’igood oo matalayey Islaamka ayaa la furay. Bilowga iyo dhammaadka hoogga koowaad waxaa lagu calaamadeeyey Maxamed—kan koowaad iyo kan labaad siday u kala horreeyaan. Si nebiyad ahaan ah, bilowga iyo dhammaadka taariikhda hoogga koowaad waxay xanbaarsan yihiin saxiixa Alfa iyo Oomeega.
The beginning of the second woe includes a time prophecy of four angels, who represent Islam who were then loosed, and then restrained on August 11, 1840. From that point until October 22, 1844, the sealing of the one hundred and forty-four thousand is illustrated. The beginning of the second woe identifies the loosing of Islam, and the ending marks the restraining of Islam. Both the first and second woe have precise prophetic markers tying their beginnings to the endings.
Bilowga hoogga labaad waxaa ku jira waxsii-sheegid waqtiyeed oo ku saabsan afar malaa’igood, kuwaas oo matala Islaamka oo markaas la sii daayay, dabadeedna la xannibay 11-ka Agoosto, 1840. Laga bilaabo bartaas ilaa Oktoobar 22, 1844, waxaa la muujinayaa shaabadaynta boqol iyo afar iyo afartan kun. Bilowga hoogga labaad wuxuu tilmaamayaa sii-daynta Islaamka, dhammaadkiisuna wuxuu calaamadiyaa xannibidda Islaamka. Labada hoog ee kowaad iyo labaadba waxay leeyihiin calaamado waxsii-sheegid oo sax ah oo ku xira bilowgooda dhammaadkooda.
The first two woes are to be placed upon one another, “line upon line,” in order to identify the third woe. One of the prophetic characteristics that is identified by the first two witnesses of Islam is that they represent a specific period of time that marks the beginning and ending with the signature of Alpha and Omega. They also possess a secondary signature, for the beginning of the first woe, identifies the sealing of God’s people, and the ending of the second woe, also identifies the sealing of God’s people.
Labada hoog ee ugu horreeya waa in midba midka kale la dul saaraa, “xariiq xariiq dul saaran,” si loo aqoonsado hoogga saddexaad. Mid ka mid ah astaamaha nebiyadeed ee lagu garto labada markhaati ee ugu horreeya ee Islaamka ayaa ah in ay matalaan wakhti gaar ah oo bilowgiisa iyo dhammaadkiisaba lagu calaamadeeyey saxiixa Alfa iyo Oomega. Waxa kale oo ay leeyihiin saxiix labaad, waayo bilowga hoogga koowaad wuxuu tilmaamayaa shaabadaynta dadka Ilaah, dhammaadka hoogga labaadna sidoo kale wuxuu tilmaamayaa shaabadaynta dadka Ilaah.
The third woe arrived when Islam suddenly and unexpectedly attacked the earth beast of Revelation thirteen, thus beginning the period of the sealing. The sealing of the one-hundred and forty-four thousand ends at the soon-coming Sunday law, and in response to that apostasy national apostasy is followed by national ruin. As typified with pagan Rome and papal Rome national ruin is accomplished by God’s trumpet judgments. The three woes are also trumpets. Islam of the third woe, will strike suddenly and unexpectedly again at the soon coming Sunday law in the United States, when the period of the sealing of the one hundred and forty-four thousand ends. That period has been typified by the beginning period of the first woe, and also by the ending period of the second woe.
Aayadii saddexaad waxay timid markii Islaamku si kedis ah oo aan la filayn u weeraray bahalkii dhulka ee Muujintii 13, sidaasna ku bilaabmay muddadii shaabadaynta. Shaabadaynta boqol iyo afar iyo afartanka kun waxay ku dhammaataa sharciga Axadda ee dhawaan imanaya, oo ka jawaab ahaan riddadaas, riddada qaran waxaa daba socota baabba’a qaran. Sida lagu tusmeeyey Roomaankii jaahilka ahaa iyo Roomaankii baadariga ahaa, baabba’a qaranka waxaa lagu fuliyaa xukummada buunka ee Ilaah. Saddexda aayooduna sidoo kale waa buunanno. Islaamka aayada saddexaad leh mar kale ayuu si kedis ah oo aan la filayn u garaaci doonaa sharciga Axadda ee dhawaan imanaya ee Maraykanka, marka muddada shaabadaynta boqol iyo afar iyo afartanka kunu dhammaato. Muddadaas waxaa loo tusmeeyey muddadii bilowga ee aayada kowaad, iyo weliba muddadii dhammaadka ee aayada labaad.
We will continue this study in the next article.
Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.
And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:9–20.
Oo Saarahna waxay aragtay ina Haagaar oo ahayd Masriyaddii, kii ay Ibraahim u dhashay, isagoo ku jeesjeesaya. Sidaas daraaddeed waxay Ibraahim ku tidhi, Addoontan iyo wiilkeedaba erya; waayo, wiilka addoontanu lama dhaxli doono wiilkayga, kaasoo ah Isxaaq. Haddaba waxaasu aad buu Ibraahim ugu calool xumaaday wiilkiisa aawadiis. Markaasaa Ilaah Ibraahim ku yidhi, Yaanay kula noqon wax murugo leh wiilka iyo addoontaada aawadeed; wax kasta oo Saarah kugu tidhaahdo, codkeeda maqal; waayo, farcankaaga waxaa loogu yeedhi doonaa Isxaaq. Oo weliba wiilka addoontana quruun baan ka dhigi doonaa, maxaa yeelay, isagu waa farcankaaga. Markaasaa Ibraahim aroor hore kacay, oo kibis iyo dhalo biyo ah soo qaatay, oo Haagaar siiyey, isagoo garabka u saaray, iyo wiilkiiba, dabadeedna way diray; markaasay tagtay oo waxay ku warwareegtay cidlada Bi'ir Shebac. Biyihii dhaladana way ka dhammaadeen, markaasay wiilkii geed yar hoostiis dhigtay. Oo way tagtay, oo ka soo hor jeedkiis meel fog fadhiisatay intii fallaadh lagu gano oo kale; waayo, waxay tidhi, Yaanan arkin geerida wiilka. Oo intay ka soo hor jeedkiis fadhiisatay ayay codkeedii kor u qaadday oo ooyday. Markaasaa Ilaah maqlay codkii wiilka; oo malaa'igtii Ilaah waxay Haagaar samada uga yeedhay, oo ku tidhi, Maxaa ku haya, Haagaar? Ha baqin; waayo, Ilaah waa maqlay codkii wiilka meesha uu joogo. Kac, wiilka kor u qaad, oo gacanta ku hay; waayo, quruun weyn baan ka dhigi doonaa. Markaasaa Ilaah indhaheeda furay, oo waxay aragtay ceel biyo ah; markaasay tagtay, oo dhaladii biyo ka buuxisay, oo wiilkiina waraabisay. Ilaahna wiilka wuu la jiray; markaasuu koray, oo cidlada degay, oo qaansoole noqday. Bilowgii 21:9–20.